Study Zevachim folio 9B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
חד לעיברה זמנו ועיברה שנתו, וחד לעיברה זמנו ולא שנתו, וחד ללא עיברה לא זמנו ולא שנתו.
One verse teaches this halakha in a case where its time of sacrifice, Passover eve, has passed, and its first year has also passed, disqualifying it for sacrifice as a Paschal offering. And one verse teaches the halakha in a case where its time of sacrifice has passed, but not its first year. And the third one teaches a case where neither its time of sacrifice nor its first year has passed, but it was sacrificed before Passover eve.
וצריכי; דאי כתב רחמנא חד, הוה אמינא: היכא דעיברה שנתו וזמנו – דאידחי מפסח לגמרי; אבל עיברה זמנו ולא שנתו, דחזי לפסח שני – אימא לא.
And all these verses are necessary. As, had God written only one of the verses, I would say that it is referring to a case where both its first year and its time of sacrifice have passed. Only such a Paschal offering should be sacrificed as a peace offering, as it was completely rejected from its status as a Paschal offering. But in a case where its time of sacrifice has passed, but its first year has not passed, in which case it is still fit to be sacrificed as a Paschal offering on the second Pesaḥ, I would say that it is not sacrificed as a peace offering.
ואי כתב רחמנא הני תרתי – משום דאידחי להו ממילתייהו; אבל היכא דלא עבר לא זמנו ולא שנתו, דחזי לפסח – אימא לא; צריכי.
And had God written only these two verses, one might assume that only these Paschal offerings are sacrificed as peace offerings, as they were both rejected from their status as Paschal offerings. But in a case where neither its time of sacrifice nor its first year have passed, in which case it is still fit to be sacrificed as a Paschal offering on Passover eve, I would say that it is not sacrificed as a peace offering. Therefore, all 3 verses are necessary.